## Kitzur Shulchan Arukh Siman 96

###### Kitzur Shulchan Arukh 96:1
[Kitzur Shulchan Arukh 96:1](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/96:1)

נוֹהֲגִין שֶׁמְאַחֲרִין תְּפִלַּת עַרְבִית. וּבַאֲמִירַת וְהוּא רַחוּם וּבָרְכוּ, מַמְשִׁיכִין בְּנִגּוּן, כְּדֵי לְהוֹסִיף מֵחֹל עַל הַקֹּדֶשׁ. בִּתְפִלַּת עַרְבִית אוֹמְרִים, אַתָּה חוֹנַנְתָּנוּ. וְאִם שָׁכַח וְלֹא אָמַר, אִם נִזְכַּר קֹדֶם שֶׁאָמַר אֶת הַשֵּׁם מִן הַבְּרָכָה, אוֹמְרוֹ בַּמָּקוֹם שֶׁנִּזְכַּר וְגוֹ', וְאוֹמֵר וְחָנֵּנוּ וְכוּ', אֲבָל אִם לֹא נִזְכַּר עַד לְאַחַר שֶׁאָמַר אֶת הַשֵּׁם, גּוֹמֵר אֶת הַבְּרָכָה חוֹנֵן הַדָּעַת, וְאֵינוֹ חוֹזֵר, שֶׁהֲרֵי יַבְדִּיל אַחַר כָּךְ עַל הַכּוֹס, רַק שֶׁיִּזָּהֵר מְאֹד שֶׁלֹּא לַעֲשׂוֹת שׁוּם מְלָאכָה, וְשֶׁלֹּא יִטְעַם כְּלוּם קֹדֶם שֶׁיַּבְדִּיל עַל הַכּוֹס. וְאִם עָשָׂה מְלָאכָה אוֹ טָעַם, צָרִיךְ לַחֲזוֹר וּלְהִתְפַּלֵּל. (וּמִי שֶׁאֵין לוֹ כּוֹס לְהַבְדִּיל עָלָיו וְשָׁכַח לוֹמַר אַתָּה חוֹנַנְתָּנוּ יֵשׁ לוֹ דִּינִים אֲחֵרִים).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
[On Shabbos night] the *Maariv* prayer should be said at a later hour,¹ 293: 1. [than on weekdays] and when saying *"Vehu rachum"* and *"Barechu,"* the chant² 293: 3. [v. *Shaarei Teshuvah*] should be drawn out in order to add from the mundane to the sacred.³ prayer, it is only customary. However, in regard to *melachah*, it is obligatory to add a few minutes to the end of Shabbos or Yom Tov; (according to some opinions, two minutes; according to others, five—see *She’arim Metzuyanim Bahalachah*). In the *Maariv Shemoneh Esrei* we say *"Attah chonantanu*."⁴ If you forgot and omitted it, and you remembered before saying Hashem's Name of that *berachah*, you should say it at the point you remembered and go on to conclude: "*vechoneinu* etc." But, if you did not remember until after mentioning Hashem's Name, [then,] finish the blessing, *"Chonein hadoas,"* and you need not repeat [the *Shemoneh Esrei*] for you will recite *Havdalah* afterwards over wine. But great care should be taken not to do any *melachah*, nor to taste anything before reciting *Havdalah* over wine. If you did a *melachah* or ate something you must repeat the [*Maariv*] *Shemoneh Esrei*.⁵ The *Biur Halachah* (294) partially disagrees with the author and rules that only upon eating must you repeat the *Shemoneh Esrei* but not upon doing a *melachah*.
One who did not adhere to this *halachah* and recited *Havdalah* over wine without having repeated *Shemoneh Esrei*, no longer needs to repeat the *Shemoneh Esrei*, according to *Peri Megadim*. However, the *Derech Chaim* rules that he must still repeat *Shemoneh Esrei*. [*Biur Halachah* 294] (If you do not have wine over which to recite the *Havdalah*, and you forgot to say *"Attah chonantanu,"* other rules apply in this case.⁶,” you recite *“Attah chonantanu”* during *“Shome’a tefillah*.” b) If you remember after *“Shome’a tefillah,”* you must go back to *“Attah chonein”* and say *“Attah chonantanu”* and continue *Shemoneh Esrei* from there. c) If you remember after completing *Shemoneh Esrei*, you must repeat the entire *Shemoneh Esrei*. [*Mishnah Berurah* 295: 6]
Remember, all this applies only if you will *not* be able to obtain wine before Sunday night.)

footnotes:
¹ Shulchan Aruch
² Rema
³ Regarding the start of the Maariv
⁴ During the fourth blessing of Shemoneh Esrei—“Attah chonein.”
⁵ This time making sure to include “Attah Chonantanu.”
⁶ These rules are as follows: a) If you remember before the blessing “Shome’a tefillah


###### Kitzur Shulchan Arukh 96:2
[Kitzur Shulchan Arukh 96:2](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/96:2)

לְאַחַר שְׁמֹנֶה עֶשְׂרֵה, אוֹמְרִים חֲצִי קַדִּישׁ. אַחַר כָּךְ אוֹמְרִים וִיהִי נֹעַם, לְפִי שֶׁהוּא מִזְמוֹר שֶׁל בְּרָכָה, שֶׁבּוֹ בֵּרַךְ מֹשֶׁה אֶת יִשְֹרָאֵל בְּשָׁעָה שֶׁסִּיְמוּ מְלֶאכֶת הַמִּשְׁכָּן. וְיֵשׁ לְאָמְרוֹ מְעֻמָּד. וְנוֹהֲגִין לִכְפּוֹל אֶת הַפָּסוּק הָאַחֲרוֹן אֹרֶךְ יָמִים וְגוֹ'. אַחַר כָּךְ אוֹמְרִים וְאַתָּה קָדוֹשׁ וְגוֹ', וְסֵדֶר קְדֻשָּׁה, שֶׁשַּׁיָּךְ לְוִיהִי נֹעַם, שֶׁעַל יְדֵי מְלֶאכֶת הַמִּשְׁכָּן, שָׁרְתָה שְׁכִינָה בְּיִשְֹרָאֵל, וְזֶהוּ, וְאַתָּה קָדוֹשׁ יוֹשֵׁב תְּהִלוֹת יִשְֹרָאֵל. אִם חַל יוֹם טוֹב בַּשָּׁבוּעַ הַבָּאָ, אֲפִלּוּ בְּעֶרֶב שַׁבָּת, אֵין אוֹמְרִים וִיהִי נֹעַם וְאַתָּה קָדוֹשׁ, דְּכֵיוָן שֶׁאוֹמְרִים בִּוִיהִי נֹעַם וּמַעֲשֵׂה יָדֵינוּ כּוֹנְנֵהוּ, צָרִיךְ שֶׁיִּהְיוּ כָּל שֵׁשֶׁת יָמִים רְאוּיִין לִמְלָאכָה, וְכֵיוָן שֶׁאֵין לוֹמַר וִיהִי נֹעַם, גַּם וְאַתָּה קָדוֹשׁ אֵין אוֹמְרִים, דְּשַׁיְכֵי לַהֲדָדֵי. לְאַחַר וִיהִי נֹעַם וּוְאַתָּה קָדוֹשׁ אוֹמְרִים קַדִּישׁ שָׁלֵם, וְאַחַר כָּךְ אוֹמְרִים וְיִתֵּן לְךָ, וְעָלֵינוּ. וְכָל זֹאת הָאֲרִיכוּת שֶׁמַּאֲרִיכִין לְאַחַר תְּפִלַּת עַרְבִית בְּמוֹצָאֵי שַׁבָּת, הוּא כְּדֵי שֶׁיִּשְׁהוּ יִשְֹרָאֵל בְּהַשְׁלָמַת סִדְרֵיהֶם, כְּדֵי לְהַאֲרִיךְ לָרְשָׁעִים מִלַּחְזֹר לַגֵּיהִנָּם, כִּי מַמְתִּינִים לָהֶם עַד שֶׁתַּשְׁלִים כְּנֵסִיָּה הָאַחֲרוֹנָה שֶׁבְּיִשְֹרָאֵל אֶת סִדְרָהּ (רצ"ה).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
After completing the *Shemoneh Esrei*, half-*Kaddish* is said followed by *"vihi no'am,"* ["may the pleasantness"] which is said because it is a Psalm of blessing⁷ with which Moses blessed Israel when they completed the construction of the Tabernacle. It should be recited while standing.⁸ 295: 1) and preferably for the entire chapter. [*Shaarei Teshuva* 295] It is customary to repeat the final verse: "*Orech yamim* etc." ["With long life"]. After that *"Ve'atah kadosh"* ["and You, Holy One"] and the *kedushah*-order are said, since it relates to *"Vihi no'am*," because through the construction of the Tabernacle, the *Shechinah* dwelled amongst Israel. This is [the interpretation of]: "And You, Holy One, are enthroned upon the praises of Israel."⁹ 295. If Yom Tov occurs during the following week, even if on Friday, "*Vihi no'am"* and *"Ve'atah kadosh"* are not said, since included in *"Vihi no'am"* is [the prayer:] *"Umaasei yadeinu koneneihu"* ["and the work of our hands—establish it"]. Therefore, it is required that all six weekdays be fit for work. And once *"Vihi no'am"* is not said then, *"Ve'atah kadosh"* is also not said, because they relate to one another. After [completing] *"Vihi no'am"* and *"Ve'atah kadosh,"* whole- *Kaddish* is said followed by *"Veyiten lecha"* and *"Aleinu."* These prayers are said after *Maariv* on Shabbos night, so that the Bnei Yisroel can prolong the completion of the order [of prayers], in order to delay the return of the wicked to *Gehinnom*; because it waits for them until the last assembly in Israel completes its order [of prayers].¹⁰] This is based on *Zohar, Midrash Tanchumah—Ki Sissa, Pesikta Rabasi*.

footnotes:
⁷ Psalms 90: 17, 91.
⁸ During the first verse (Mishnah Berurah
⁹ Taz
¹⁰ Until then, some of the holiness of Shabbos remains. [Gra


###### Kitzur Shulchan Arukh 96:3
[Kitzur Shulchan Arukh 96:3](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/96:3)

כְּשֵׁם שֶׁמִצְוָה לְקַדֵּשׁ אֶת הַשַׁבָּת בִּכְנִיסָתָהּוֹ עַל כּוֹס יַיִן, כָּךְ מִצְוָה לְקַדְֹּשָּהּ בִּיצִיאָתָהּ עַל כּוֹס יַיִן, דְּהַיְנוּ בְּהַבְדָלָה. וּמְבָרְכִים גַּם עַל הַבְּשָׂמִים וְעַל הַנֵּר. וְגַם נָשִׁים חַיָּבוֹת בְּהַבְדָלָה, וְעַל כֵּן יִשְׁמְעוּ הֵיטֵב בִּרְכַּת הַבְדָּלָה. בְּמָקוֹם שֶׁאֵין לִמְצוֹא יַיִן מַבְדִּילִין עַל שֵׁכָר אוֹ מֶעד [מֵי דְבַשׁ] אוֹ שְׁאָר מַשְׁקֶה, שֶׁהוּא חֲמַר מְדִינָה (עַיֵן לְעֵיל סִימָן מ"ה סָעִיף א'), חוּץ מִן הַמָּיִם (רצ"ו).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Just as it is a *mitzvah* to sanctify Shabbos upon its arrival over a cup of wine, so, too, it is a *mitzvah* to sanctify it at its departure over a cup of wine, which is done at *Havdalah*.¹¹, so, too, is *Havdalah*. Many *Rishonim* (*Mefaresh, Tosafos Rid, Tosafos Harosh* from *Rabbeinu Klonimus* [*Maseches Nazir* 4a]) hold this view. However, the *Rashba* (vol. IV Resp. 108) implies that though the *Havdalah* blessing is *de’oraisa*, the cup of wine is *derabanan*. Still others hold that the entire *mitzvah* of *Havdalah* is *derabanan*. [*Rabbeinu Tam, Shibolei Haleket, Magid Mishnah* 29: 1] A *berachah* is also recited over aromatic spices and over a candle. Women, too, are obligated [to recite] *Havdalah*.¹². [*Shulchan Aruch* 296: 8] Others maintain that *Havdalah* is זְמַן גְרָמָא, i.e., a *mitzvah* that is dependent on a prescribed time period, from which women are exempt. [See *Shulchan Aruch* ibid. and *Mishnah Berurah*.] Due to this controversy, it is preferable that, if possible, women hear *Havdalah* recited by a man. [*Rema*; *Magein Avraham, Eliyahu Rabbah*; see also Rabbi Akiva Eiger— *Orach Chaim* 488: 9] When reciting *Havdalah* for themselves, women probably should not recite the blessing for fire over the *Havdalah* candle. [*Biur Halachah*] They should, therefore, be very attentive to the *Havdalah berachah*. When wine is unavailable, *Havdalah* is recited over beer or mead, or any beverage considered a popular drink with the exception of water.¹³ 296: 10—unlike *Chayei Adam* who permits coffee when nothing else is available.] The use of milk is questionable. [*Maharsham* in Commentary on *Orechos Chaim* 296: 5]

footnotes:
¹¹ The author seems to imply that just as Kiddush is a mitzvah de’oraisa
¹² Just as they are obligated in kiddush
¹³ Tea and coffee are commonplace and are like water. [Mishnah Berurah


###### Kitzur Shulchan Arukh 96:4
[Kitzur Shulchan Arukh 96:4](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/96:4)

כֵּיוָן שֶׁהִגִּיעַ בֵּין הַשְּׁמָשׁוֹת, אָסוּר לֶאֱכוֹל אוֹ לִשְׁתּוֹת שׁוּם דָּבָר, חוּץ מִן הַמַּיִם, קֹדֶם הַבְדָּלָה. אַךְ מִי שֶׁמַּאֲרִיךְ בִּסְעוּדָה שְׁלִישִׁית, אֲפִלּוּ עַד תּוֹךְ הַלַּיְלָה, מֻתָּר, כֵּיוָן שֶׁהִתְחִיל בְּהֶתֵּר. וּמֻתָּר לוֹ לִשְׁתּוֹת גַּם מִכּוֹס שֶׁל בִּרְכַּת הַמָּזוֹן, מִפְּנֵי שֶׁהוּא גַּם כֵּן שַׁיָּךְ לַסְּעֻדָּה. וְדַוְקָא כְּשֶׁדַּרְכּוֹ לְבָרֵךְ תָּמִיד עַל הַכּוֹס. אֲבָל מִי שֶׁמְבָרֵךְ לִפְעָמִים בְּלֹא כּוֹס (מִפְּנֵי שֶׁסּוֹמֵךְ עַל הַפּוֹסְקִים דְּבִרְכַּת הַמָּזוֹן אֵינָהּ טְעוּנָה כּוֹס), אָסוּר לוֹ לִשְׁתּוֹת עַתָּה מִכּוֹס בִּרְכַּת הַמָּזוֹן קֹדֶם הַבְדָּלָה.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Once twilight arrives¹⁴ etc., *Mishnah Berurah. Taz*, however, rules more leniently, relying on the opinion of *Ba’al Hama’yor* who permits starting the Third Meal before nightfall. See *Biur Halachah* 299: 1. [*Mishnah Berurah* 299: 1] it is forbidden to eat or drink anything except water prior to *Havdalah*.¹⁵ However, if you prolong the Third Meal even into the night, you may [continue to eat and drink] since you began when it was permitted. You may also drink from the cup [of wine] [over which] *Birkas Hamazon* was said because it, too, is part of the [Third] Meal, provided that you are always accustomed to reciting *Birkas Hamazon* over a cup of wine. But, if you sometimes recite *Birkas Hamazon* without a cup [of wine] (because you rely on the *poskim* [who hold] that *Birkas Hamazon* does not require wine,)¹⁶ it is forbidden at this time to drink from the *Birkas Hamazon* wine, prior to *Havdalah*.¹⁷ 299: 7, *Chochmas Shlomo, Eliyahu Rabbah*.

footnotes:
¹⁴ Magein Avraham
¹⁵ According to Ari z”l, even water is prohibited.
¹⁶ See Chapter 45.
¹⁷ Magein Avraham


###### Kitzur Shulchan Arukh 96:5
[Kitzur Shulchan Arukh 96:5](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/96:5)

גַּם מְלָאכָה אֵין לַעֲשׂוֹת קֹדֶם הַבְדָּלָה, וְהַנָּשִׁים שֶׁצְּרִיכוֹת לְהַדְלִיק נֵרוֹת קֹדֶם הַבְדָּלָה, יֹאמְרוּ תְּחִלָּה, בָּרוּךְ הַמַּבְדִּיל בֵּין קֹדֶשׁ לְחֹל, בֵּין אוֹר לְחֹשֶׁךְ, בֵּין יִשְֹרָאֵל לָעַמִּים, בֵּין יוֹם הַשְּׁבִיעִי לְשֵׁשֶׁת יְמֵי הַמַּעֲשֶׂה, בָּרוּךְ הַמַּבְדִּיל בֵּין קֹדֶשׁ לְחֹל. וְאִם חַל יוֹם טוֹב בְּיוֹם רִאשׁוֹן, יְסַיְמוּ הַמַּבְדִּיל בֵּין קֹדֶשׁ לְקֹדֶשׁ.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Similarly, you may not do a *melachah*¹⁸ or *d’rabanan*. prior to *Havdalah*.¹⁹. Women who need to put on the lights prior to *Havdalah*, should first say: "Blessed is He who distinguishes between the sacred and the mundane, between light and darkness, between Israel and the peoples, between the Seventh Day and the six work days, blessed is the One Who distinguishes between the sacred and the mundane." If Yom Tov occurs on Sunday, they should conclude: "The One Who distinguishes between the sacred and the sacred."²⁰. Many Poskim rule that it is sufficient to say בָּרוּ הַמַבְדִיל בֵּין קֹרֶשׁ לְחוֹל [*Mishnah Berurah* 299: 36]

footnotes:
¹⁸ Regardless whether d’oraisa
¹⁹ If you omitted Attah chonantanu
²⁰ Eliyahu Rabbah


###### Kitzur Shulchan Arukh 96:6
[Kitzur Shulchan Arukh 96:6](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/96:6)

מִי שֶׁמְאַחֵר לְהִתְפַּלֵּל עַרְבִית בְּמוֹצָאֵי שַׁבָּת אוֹ שֶׁמַּמְשִׁיךְ סְעוּדָּתוֹ בַלַּיְלָה, מֻתָּר לוֹ לוֹמַר אֲפִלּוּ לְיִשְֹרָאֵל שֶׁכְּבָר הִתְפַּלֵּל וְהִבְדִּיל בַּתְּפִלָּה, שֶׁיַּעֲשֶׂה לוֹ מְלָאכָה. וּמֻתָּר לוֹ לֵהָנוֹת וְלֶאֱכוֹל מִמְּלַאכְתּוֹ, אַף עַל פִּי שֶׁאַחַר כָּךְ מַזְכִּיר עֲדַיִן שֶׁל שַׁבָּת בְּבִרְכַּת הַמָּזוֹן (רס"ג).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If you prolong the *Maariv* prayer at the end of Shabbos or prolong your meal into the night, you may ask even a Jew, who has already prayed and said *"Attah chonantanu*," to do a *melachah* for you. You may benefit or partake of his *melachah*, though you will afterwards mention Shabbos during *Birkas Hamazon*.²¹ 263: 17.

footnotes:
²¹ Rema


###### Kitzur Shulchan Arukh 96:7
[Kitzur Shulchan Arukh 96:7](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/96:7)

כְּשֶׁמּוֹזֵג אֶת הַכּוֹס לְהַבְדָלָה, יְמַלְּאוֹ עַל כָּל גְּדוֹתָיו עַד שֶׁיִּשָׁפֵךְ קְצָת מִמֶּנּוּ, וְזֶהוּ לְסִימָן בְּרָכָה. וְנוֹטֵל אֶת הַכּוֹס בַּיָמִין וְאֶת הַבְּשָׂמִים בַּשְׂמֹאל עַד אַחַר שֶׁמְבָרֵךְ בּוֹרֵא פְּרִי הַגָּפֶן, וְאַחַר כָּךְ נוֹטֵל אֶת הַכּוֹס בַּשְׂמֹאל וְהַבְּשָׂמִים בַּיָמִין וּמְבָרֵךְ בּוֹרֵא מִינֵי בְּשָׂמִים, וְאַחַר כָּךְ מְבָרֵךְ עַל הַנֵּר, וְאַחַר כָּךְ שׁוּב נוֹטֵל אֶת הַכּוֹס בִּימִינוֹ וּמְבָרֵךְ בִּרְכַּת הַמַּבְדִּיל. וּלְאַחַר הַגְּמָר, יוֹשֵׁב וְשׁוֹתֶה כָּל הַכּוֹס כֻּלּוֹ בְּעַצְמוֹ, וְהַמְּעַט שֶׁנִּשְׁאַר בַּכּוֹס, שׁוֹפְכוֹ וּמְכַבֶּה בּוֹ אֶת הַנֵר, וְרוֹחֵץ בּוֹ עֵינָיו לְחִבּוּב מִצְוָה. וְנוֹהֲגִין שֶׁאֵין הַנָּשִׁים שׁוֹתוֹת מִכּוֹס הַבְדָּלָה.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
When pouring [wine into] the *Havdalah* fill it to the brim until it overflows slightly, [for this is] a sign of blessing. Lift the cup in your right hand and the aromatic spices in your left, until after you recite *"… borei peri hagafen,"* ["… Creator of the fruit of the vine"]. Then put the cup in your left hand and the spices in your right and recite *"… borei minei vesamim,"* ["… Creator of various kinds of spices"]. Afterwards recite the *berachah* over the candle. Then again take the cup in your right hand and recite the *berachah "hamavdil."* After concluding [the *berachah*], sit down²² Havdalah is recited while standing. However, the *Shulchan Aruch* (299: 6) requires that you sit when reciting *Havdalah* for others. *Ma’asei Rav* relates that the *Gra* sat for *Havdalah*. and drink the whole contents of the cup²³. *See Mishnah Berurah* (296: 6) *Mateh Moshe* (509) permits distributing some of the wine to your household. by yourself. And the little left in your cup you pour out and with it extinguish the candle. You apply some of it to your eyes to show your esteem for the *mitzvah*.²⁴ 296: 1. It is customary for women not to drink from the *Havdalah* cup.²⁵ 296: 4.

footnotes:
²² Agreeing with the Rema’s
²³ Shibolei Haleket
²⁴ Rema
²⁵ Magein Avraham


###### Kitzur Shulchan Arukh 96:8
[Kitzur Shulchan Arukh 96:8](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/96:8)

יֵשׁ לִתֵּן בְּתוֹךְ הַבְּשָׂמִים קְצָת פִיזֶעם [מוּשׂק], לְפִי שֶׁעָלָיו מְבָרְכִין לְכֻלֵּי עָלְמָא בּוֹרֵא מִינֵי בְּשָׂמִים. וְיֵשׁ לִקַּח גַּם הֲדַס, הוֹאִיל וְאִתְעָבִיד בֵּהּ מִצְוָה חֲדָּא זִמְנָא, לִתְעָבִיד בֵּהּ נַמִי מִצְוָה אַחֲרִיתָא.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is advisable to add some "pizem" [musk] to the *besamim* because it is agreed that its proper *berachah* is *"… borei minei vesamim*."²⁶ as to the proper *berachah* that is to be recited before smelling them. Some require the *berachah*—בּוֹרֵא מִינֵי בְשָֹמִים, others—בּוֹרֵא עֲצֵי בְשָֹמִים, still others—בּורֵא עִשְֹבֵי בְשָֹמִים. To avoid complications it is best to use a variety that without doubt requires the בּורֵא מִינֵי בְשָֹמִים blessing. It is preferable to also take a myrtle²⁷ of the “four species” (נְטִילַת לוּלָב). since a *mitzvah* was done with it once, let a *mitzvah* be done with it once more.

footnotes:
²⁶ There are doubts concerning many varieties of besamim
²⁷ That was used on Sukkos for the mitzvah


###### Kitzur Shulchan Arukh 96:9
[Kitzur Shulchan Arukh 96:9](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/96:9)

הַנֵּר, מִצְוָה שֶׁיְהֵא מִשַּׁעֲוָה מֵאֵיזֶה נֵרוֹת קְלוּעִים יַחַד, שֶׁהוּא אֲבוּקָה. וְאִם אֵין לוֹ, יְבָרֵךְ עַל שְׁנֵי נֵרוֹת אֲחֵרִים שֶׁיִּתְקָרְבוּ יַחַד בְּשַׁלְהֶבֶת, שֶׁתְּהֵא אֲבוּקָה. וְנוֹהֲגִין שֶׁלְּאַחַר בּוֹרֵא מְאוֹרֵי הָאֵשׁ, מִסְתַּכְּלִין בַּצִּפָּרְנַיִם. וְיֵשׁ לִרְאוֹת בְּצִּפָּרְנֵי יַד יָמִין. גַּם נוֹהֲגִין לְהִסְתַּכֵּל בְּכַף יַד יָמִין. וְיֵשׁ לִכְפֹּף אַרְבַּע הָאֶצְבָּעוֹת עַל הָאֲגוּדָל לְתוֹךְ כַּף הַיָּד, וְיִסְתַּכֵּל בַּצִּפָּרְנַיִם וּבְכַף הַיָד בְּבַת אַחַת, וְאַחַר כָּךְ פּוֹשֵׁט אֶת הָאֶצְבָּעוֹת וּמִסְתַּכֵּל בַּצִפָּרְנַיִם מֵאֲחוֹרֵיהֶן (רצ"ט).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is preferable that the candle be made of wax,²⁸. and of single candles braided together forming a torch.²⁹ is recited in the plural form—מְאוֹרֵי הָאֵשׁ (the *lights* of the fire). [*Kol Bo*] If you do not have [such a candle] you may recite the *berachah* on two other candles whose flames have been brought together so that they form a torch. It is customary after reciting *"… borei me'orei ha'eish,"* to look at your fingernails,³⁰ 298: 3. To be certain that you are close enough to benefit from the light. [*Tur*; others are accustomed to look at their nails before the berachah; see *Mishnah Berurah*] preferably the fingernails of your right hand. It is also customary to look at the palm of your right hand. You should bend the four fingers over the thumb into the palm of your hand and look at your fingernails and at your palm simultaneously, then straighten your fingers and look at the fingernails from the back.³¹ 298: 3.

footnotes:
²⁸ Magein Avraham
²⁹ Because the berachah
³⁰ Shulchan Aruch
³¹ Rema


###### Kitzur Shulchan Arukh 96:10
[Kitzur Shulchan Arukh 96:10](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/96:10)

סוּמָא אֵינוֹ מְבָרֵךְ עַל הַנֵּר. וּמִי שֶׁאֵינוֹ מֵרִיחַ לֹא יְבָרֵךְ עַל הַבְּשָׂמִים (רצז רצח).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
One who is blind does not recite a *berachah* over the candle. One who has no sense of smell does not recite a *berachah* over *besamim*.³² 297: 5. Nor does he recite these *berachos* for others. [*Taz*; *Magein Avraham*; *Vilna Gaon* etc. unlike the ruling of the *Shulchan Aruch*]

footnotes:
³² Shulchan Aruch


###### Kitzur Shulchan Arukh 96:11
[Kitzur Shulchan Arukh 96:11](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/96:11)

אִם לְאַחַר שֶׁבֵּרֵךְ עַל הַיַּיִן וְאוֹחֵז אֶת הַבְּשָׂמִים בְּיָדוֹ וְנִתְכַּוֵּן לְבָרֵךְ עֲלֵיהֶם, טָעָה בִּלְשׁוֹנוֹ וְאָמַר, בּוֹרֵא מְאוֹרֵי הָאֵשׁ, וְתוֹךְ כְּדֵי דִּבּוּר נִזְכַּר וְסִיֵּם עוֹד בּוֹרֵא מִינֵי בְּשָׂמִים, עָלְתָה לוֹ הַבְּרָכָה לְהַבְּשָׂמִים, וּמְבָרֵךְ אַחַר כָּךְ עַל הַנֵּר. אֲבָל אִם נִתְכַּוֵּן בְּבִרְכָתוֹ עַל הַנֵּר, עָלְתָה לוֹ עַל הַנֵּר, וּמְבָרֵךְ אַחַר כָּךְ עַל הַבְּשָׂמִים.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If after you recited the *berachah* on the wine and you are holding the *besamim* in your hand and intended to recite the *berachah* over them, you inadvertently said *"borei me'orei ha'eish,"* and immediately³³ realized [your error] and concluded *"borei minei vesamim"* the *berachah* is valid for the *besamim*. You may then recite the *berachah* on the candle. But, if you intended the *berachah* for the candle, it is valid for the candle, and recite the *berachah* on the *besamim* afterwards.³⁴ 209: 6.

footnotes:
³³ תּוֹ כְּדֵי דִיבּוּר—within the time it takes to greet your teacher by saying, “Shalom Alecha Rabbi.”
³⁴ See Mishnah Berurah


###### Kitzur Shulchan Arukh 96:12
[Kitzur Shulchan Arukh 96:12](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/96:12)

מִצְוָה לְהַרְבּוֹת קְצָת בְּנֵרוֹת בְּמוֹצָאֵי שַׁבָּת, וְלוֹמַר הַזְּמִירוֹת לְלַוֹּות אֶת הַשַׁבָּת בִּיצִיאָתָהּ דֶּרֶךְ כָּבוֹד כְּדֶרֶךְ שֶׁמְלַוִין אֶת הַמֶּלֶךְ בִּיצִיאָתוֹ מִן הָעִיר. וּמַזְכִּירִין אֵלִיָּהוּ הַנָּבִיא וּמִתְפַּלְּלִין שֶׁיָּבֹא וִיבַשֵּׂר לָנוּ הַגְּאֻלָּה, לְפִי שֶׁאֵין אֵלִיָּהוּ בָּא בְּעֶרֶב שַׁבָּת, שֶׁלֹּא לְבַטֵּל אֶת יִשְֹרָאֵל מֵעִסְקֵי צָרְכֵי הַשַׁבָּת. וְגַם בַּשַׁבָּת אֵין מִתְפַּלְּלִין שֶׁיָּבֹא, כֵּיוָן דְּמִסַפְּקָא לָן, דִּלְמָא יֵשׁ תְּחוּמִין לְמַעְלָה מֵעֲשָׂרָה וְאֵינוֹ יָכוֹל לָבֹא בַּשַׁבָּת, וְעַל כֵּן לְאַחַר שֶׁעָבְרָה הַשַׁבָּת שֶׁיָּכוֹל לָבוֹא, אָנוּ מִתְפַּלְּלִים שֶׁיָּבוֹא וִיבַשֵּׂר לָנוּ טוֹב. וְעוֹד אִיתָא בַּמִּדְרָשׁ, דִּבְכָל מוֹצָאֵי שַׁבָּת אֵלִיָּהוּ נִכְנַס לְגַן עֵדֶן וְיושֵׁב תַּחַת עֵץ חַיִּים, וְכוֹתֵב זְכוּתָן שֶׁל יִשְֹרָאֵל הַמְשַׁמְּרִים אֶת הַשַׁבָּת, וְלָכֵן מַזְכִּירִין אוֹתוֹ אָז לְטוֹבָה.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is a *mitzvah* to increase the lighting slightly on Shabbos night³⁵ 209: 6. and to recite the *zemiros* to escort the Shabbos upon her departure. This is a sign of respect similar to a king being escorted upon departing from the city.³⁶ 119b; *Tur* 300. Eliyahu the Prophet is mentioned and we pray that he come and bring us the tidings of the Redemption. [We wait until Shabbos night] because Eliyahu will not arrive on Friday so as not to disturb Israel in its preparation for Shabbos.³⁷ 295. On Shabbos, too, we do not pray for his coming since there is a possibility that the laws of *techum* apply above ten *tefachim*,³⁸ making it impossible for him to come on Shabbos; therefore, as soon as Shabbos is over and it is now possible for him to come, we pray that he come and bring us good [tidings]. The *Midrash* also states that at the end of every Shabbos, Eliyahu enters the Garden of Eden and sits under the Tree of Life and inscribes the merits of the Israelites who keep the Shabbos. We, therefore, mention him then for good.³⁹ 295.

footnotes:
³⁵ See Mishnah Berurah
³⁶ Rashi, Maseches Shabbos
³⁷ Rema
³⁸ See Chapter 95.
³⁹ Eliyahu Rabbah


###### Kitzur Shulchan Arukh 96:13
[Kitzur Shulchan Arukh 96:13](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/96:13)

מִי שֶׁאֶפְשָׁר לוֹ, יְקַיֵּם סְעוּדַּת מְלַוֵּה מַלְכָּה בְּפַת וְתַבְשִׁיל חַם, וִיסַדֵּר שֻׁלְחָנוֹ יָפֶה לִכְבוֹד הַלְוָיַת הַשַׁבָּת. וּמִי שֶׁאִי אֶפְשָׁר לוֹ לֶאֱכֹל פַּת, יֹאכַל לְכָל הַפָּחוֹת מִינֵי מְזוֹנוֹת אוֹ פֵּרוֹת (סִימָן ש').

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If possible, you should fulfill the mitzvah of the *melaveh malkah* meal with bread and a hot dish.⁴⁰ 300: 1. *Kanfei Yonah* (II, 3) suggests to have two *challos* and recite *hamotzi* over one. Set your table appropriately in honor of the departure of Shabbos. One who cannot eat bread should at least eat some cake or fruit.⁴¹]

footnotes:
⁴⁰ Mishnah Berurah
⁴¹ If you find it impossible to eat at all, tea and coffee suffice. [Siddur Beis Yaakov


###### Kitzur Shulchan Arukh 96:14
[Kitzur Shulchan Arukh 96:14](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/96:14)

מִי שֶׁהִבְדִּיל כְּבָר, יָכוֹל לְהַבְדִּיל בִּשְׁבִיל בָּנָיו שֶׁהִגִּיעוּ לְחִנּוּךְ לְהוֹצִיאָן יְדֵי חוֹבָתָן, וּמִכָּל שֶׁכֵּן בִּשְׁבִיל גָּדוֹל. וְדַוְקָא כְּשֶׁאֵינָן יְכוֹלִין לְהַבְדִּיל בְּעַצְמָן. אֲבָל מִי שֶׁיוֹדֵעַ לְהַבְדִּיל בְּעַצְמוֹ, יַבְדִּיל בְּעַצְמוֹ. וְהַמַּבְדִּיל בִּשְׁבִיל אֲחֵרִים, כְּשֶׁמְבָרֵךְ בּוֹרֵא מִינֵי בְּשָׂמִים, צָרִיךְ לְהָרִיחַ בָּהֶם, שֶׁלֹּא תְּהֵא בִרְכָתוֹ לְבַטָּלָה, (דְּבִרְכַּת בּוֹרֵא מִינֵי בְּשָׂמִים בְּהַבְדָּלָה, לֹא נִתְקְנָה אֶלָּא בִּשְׁבִיל הֲנָאַת אָדָם). וּבִשְׁבִיל נָשִׁים לְחוּד, אֵין לְהַבְדִּיל מִי שֶׁהִבְדִּיל כְּבָר (מִשּׁוּם דְּיֵשׁ אוֹמְרִים דִּפְּטוּרוֹת).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
[Even] if you already recited *Havdalah*, you may recite *Havdalah* for your children that have reached the age of training so that they fulfill their obligation, and certainly for an adult, provided they cannot recite *Havdalah* for themselves. However, one who is able to do so for himself, must himself recite the *Havdalah*. When reciting *Havdalah* for others, upon reciting *"borei minei vesamim,"* you must smell the spices yourself so that your *berachah* not be in vain, (because the *berachah*, *"borei minei vesamim"* at *Havdalah* was established solely for man's pleasure). *Havdalah* should not be recited solely for women by someone who has already recited *Havdalah* (because some hold that women are exempt).⁴²

footnotes:
⁴² See footnote 12.


###### Kitzur Shulchan Arukh 96:15
[Kitzur Shulchan Arukh 96:15](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/96:15)

שָׁכַח אוֹ נֶאֱנַס אוֹ הֵזִיד וְלֹא הִבְדִּיל בְּמוֹצָאֵי שַׁבָּת, יָכוֹל לְהַבְדִּיל עַד סוֹף יוֹם שְׁלִישִׁי. אֲבָל לֹא יְבָרֵךְ לֹא עַל הַבְּשָׂמִים וְלֹא עַל הַנֵּר, רַק בִּרְכַּת בּוֹרֵא פְּרִי הַגָּפֶן וּבִרְכַּת הַמַּבְדִּיל. וּלְאַחַר שֶׁכָּלָה יוֹם הַשְׁלִישִׁי, אֵינוֹ יָכוֹל לְהַבְדִּיל עוֹד, כִּי שְׁלשָׁה יָמִים הָרִאשׁוֹנִים שֶׁל הַשָּׁבוּעַ, נִקְרָאִים יָמִים שֶׁלְּאַחַר שַׁבָּת, וַהֲרֵי הֵן בִּכְלַל מוֹצָאֵי שַׁבָּת. אֲבָל שְׁלשָׁה יָמִים הָאַחֲרוֹנִים, נִקְרָאִים, יָמִים שֶׁלִּפְנֵי שַׁבָּת הַבָּאָה, וְאֵין לָהֶם עִנְיָן לַשַׁבָּת שֶׁעָבְרָה (רצ"ט).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If you forgot, were unable, or purposefully⁴³ rule that where omitting *Havdalah* was purposeful, *Havdalah* cannot be recited after Shabbos night. [*Chasam Sofer* o.c. 17; *Shulchan Aruch Harav* 299: 8 etc.] failed to recite *Havdalah* on Shabbos night, you may do so until the end of Tuesday. However, do not recite the *berachah* over the *besamim* or the candle, only the *berachah*, *"borei peri hagafen"* and the *berachah*, *"Hamavdil."* Once Tuesday has past, *Havdalah* can no longer be recited, because the first three days of the week are called "the days after Shabbos" and are considered the end of Shabbos, whereas the last three days are called "the days before the coming Shabbos" and have no relationship to the Shabbos past.

footnotes:
⁴³ Some poskim